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Guo Dian Chu’s “Five Elements” chapter is based on the correct teaching model of “The Story of the Confucianism” and the understanding of the teaching model of “The Confucianism”
Author: Zhang Wanlin, Yang Li
Source: Author’s draft
style=””>Content summary:Guo Dian Chu’s “Five Elements” is a work by the post-school scholars of the seventy sons of the propaganda. His propaganda focuses on the development of the effectiveness of the heart. He first proposed the more mature mental theory of Confucian history. It has three major meanings: first, the master of the heart and its infiniteness; second, be cautious and open up the power; third, the hearing of the saints and the way of heaven and its confidence. In these three steps, we initially established the model of teaching that is about the mutual understanding between heaven and man, and made a preliminary theoretical exploration for Zisi and Mencius to complete the basic teaching that is about the mutual understanding between heaven and life.
Keywords:Seventy Sons Learned “Five Elements” Heart, Be cautious and unique, Saint
The Confucian scholars of Confucius and Kongmen were born to the seventy Sons Learned, and their form underwent the most basic change, that is, the transformation from the practitioners to the spreading teachings. [①] After Seventy Sons, as a propagandist of Confucianism in Confucius, the specific development of the effectiveness of the heart. In terms of the conception and discussion of the sacred poem, there are many words next to the “heart”, such as “body and mind” as benevolence, “my heart”[②] as meaning, and virtue, etc. Therefore, the sacred saying that the sacred poem of the mind and nature have entered the period of discussion of the mind and nature. The sacred wisdom of benevolence is “trusted as the nature of the inner world of every person, and is the virtue of being destined by destiny, hiding from the body and mind, and seeing emotions. The only problem is how you are dedicated to it.” [③] After the Seventy Sons, the development of the effectiveness of the mind is concentrated in Guodian Chu’s “Five Elements” chapter. It can be said that this is the first time that a more mature mind theory was proposed in the history of Confucianism. Briefly speaking, the development of the Five Elements of Guodian Chu’s “Five Elements” has three major meanings: first, the master of the heart and its infinite nature; second, be cautious in the development of independence and power; third, the hearing of the holy and the way of heaven and its conspiracy. From these three, we initially established the model of teaching that the mutual understanding between heaven and man, that is, we made a preliminary exploration of the basic form of teaching that Zisi talked about “the nature of destiny” and Mencius talked about “knowing the heaven with all his mind and knowledge” as theoretical preparations, and also made a step forward in completing the basic teaching that the mutual understanding between heaven and life.
1. The master of the heart and its infiniteness
Guo Dian Chu’s “Five Elements” begins:
The benevolence is reflected in the virtues of the inner beings, not in the behaviors of the inner beings. The virtues of the virtues are reflected in the inner world, and not in the inner world. Gifts are expressed in the virtues of the inner thoughts, and not in the behaviors of the inner thoughts. The actions of virtue that is understood in wisdom are not reflected in the actions that are understood inward. The virtue of the sage is manifested in the form of the holy bodySupplementing software, do not reflect it in the inner thoughts. The virtue of virtue is the five virtues and the virtues of the four virtues and the goodness of the four virtues. Goodness is human nature. Virtue is the way of heaven. [④]
Benevolence, righteousness, kindness, and wisdom, later called it the four ends of the mind, was to rely on these four true uses to achieve real good deeds. But it is particularly worth noting that in addition to benevolence, righteousness, kindness and wisdom, Guodian Chujian specially listed the virtue of “saint”. What is the virtue of “saint”? Let’s leave the lecture to discuss later, let’s first talk about the first four virtues here. After the Seventy Sons, the school specially divided the differences between virtue and goodness. Virtue is reflected in it, called virtue, and goodness is reflected outside, only called practice. The practice of virtue is the purpose of the master of the heart and the label, that is, the self-discipline and automatic human goodness and truth, which is self-sufficient in the inside and does not do anything outside; but goodness is just a kind of good deed of human beings, and this kind of good deed may not be the purpose of the master of the heart and the label, that is, it may not be the self-discipline and automatic human goodness and truth. After seventy years of study, I thought that these two were divided into a strict area, and the former was based on picking up the location and status. The way of heaven, and the latter is based solely on human nature. Human nature is good under certain conditions, but it may not be absolutely good or unconditional; and the way of heaven is different, and the way of heaven itself is the goal because it is absolutely good without conditions. This means that the learning of the Seventy-Son School of Learning has an extra dimension, which has been developed further by the later Zisi and Mencius. However, such extra dimension is something that Xunzi, who has a very experienced personality, cannot be understood. Therefore, Xunzi criticized the “Five Elements” of the Meng School and said that “very remote and unspecified, inconspicuous and unspeakable, and inconsistent but unsolvable” (“Xunzi?0?1 Not the Twelve Sons”). It is unknown whether Xunzi can see the text of the “Five Elements” Baosheng Sweetheart Network, but those few sentences are mostly criticized and emphasized the content of the Meng School, but they cannot be verified in experience, so they are called “uncategorized”, “hidden” and “closed”. In short, “the practice of virtue” is an internal path of the esoteric theory, but it happens to be this internal path that can become true virtue and follow religion. This is not an explanation for Kant’s theory.
In “Real Sensational Criticism”, Kant divided human behavior into the principle of material and the principle of sensibility. The former is called conforming to legal principles, while the latter is called morality. What is the principle of material? The real principle of the so-called material is to rely on an internal object to determine its own will. Kant believes that no matter what nature this inner object is, they all have a unified characteristic, that is, “all belong to the broad principle of self-love or self-happiness.” [⑤] Even if the behavior of self-love or happiness is not bad, it can gain people’s understanding, but this behavior is only worldly conforming to the law, and its behavior itself is not moral. Even if a person’s behavior conforms to the principle given by the will itself (i.e., the self-discipline and autonomy of the good human nature), it follows not according to the principle of the will itself, but the result brought by this principle, then,His behavior is still just a practical principle of material, so his behavior is also only worldly conforming to law and has no moral character. For example, a person does not express his responsibilities as abiding by his will, but that he does not express his responsibilities can bring him good. If this is the case, even if he does not express his responsibilities, his behavior will not be of virtue. So, what is morality? It is the law that emerges from the will itself (i.e., the self-rule of the mind) as the unique regulation of the will. No material thing can be as good as the regulation of the will. If the principles of behavior are to be the actual principles of sensibility, then, “they are not based on the material, but only on the basis of the regulations of the will that are based on the circumstances.” [⑥] Why is the actual principle of material in compliance with the law? The so-called conformity to the law is the secular understanding, because human beings are actually the existence of the flesh and cannot be complete without secular concern and desire. From this meaning, material behavior can be understood, or it can be said that it has human nature, that is, human VIP nature. But the principle of sensibility must be removed from material concern and desire, which is purely given by the will itself, so it has transcendent sacredness, and can also be said to be the way of heaven. Because as a sacred person, as long as the sensuality is irrational, the real principle of sensibility is that man takes the way of heaven as his principle. As the Creator of Heaven, Heaven pays this principle to man, and the implementation of this principle is itself of absolute value. Compared with the actual principle of material, “the self-love standard is only a sugges TC:
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